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Thursday, July 25, 2013

HUMANAE VITAE AFTER 45 YEARS (Part 2: A Closer Look)

On
July 25, 1968, Paul VI promulgated the much anticipated encyclical Humanae Vitae. While simply maintaining
the position held by the Catholic Church for nearly 2,000 years, and
reaffirming the teachings of the popes since Pius XI in 1930, Paul VI’s
pronouncement was met with shock and incredulity by the self-proclaimed experts
who had anticipated a change of course. Professional reputations were at risk
and many felt that the pope had betrayed them. Open revolt was about to take
place as those who were hoping for change scrambled to push back against what
they perceived as a serious mistake by Paul VI.

The
encyclical was released to the public on July 29th and on July 30th
Fr. Charles Curran, a theologian at Catholic University, and a group of
Catholic theologians held a press conference to address the world with their
opinions of Paul VI’s work. They began by attacking the authority of the
document itself, calling into question the weight a papal encyclical had on
binding the conscience and behavior of Catholics. Their basic premise was that Catholics
were free to take what the pope had taught and simply decide for themselves
whether they agreed with it or wanted to follow it. In this sense, Humanae Vitae gave birth to the modern
concept of “faithful dissent” or what others would call cafeteria Catholicism,
the notion that one could remain a Catholic in good standing while freely
choosing to ignore or reject individual teachings of the Church. Combined with
the sexual revolution and chaotic social upheaval of time and full blown
dissent among many theology departments in colleges and seminaries a generation
of Catholics, lay and clergy, were left with the impression that the Vatican
was simply out of touch and married couples were free to allow their conscience
to dictate sexual ethics in their marriages.

While
many have criticized Paul VI and ignored Humanae
Vitae, few have read it. What exactly did Paul VI say? What reasons did he
give for retaining the practice of condemning artificial birth control? Did he
provide any guidance to married couples?

Paul
VI begins his encyclical with a review of the modern concerns and questions
that gave rise to the formation of the birth control commission and a summary
of his evaluation of its findings. He mentions concern about increasing
population, economic difficulties faced by large families, the changing role of
women in society and concerns over the value of marriage itself. In addition,
he cites advances in modern science (the Pill) giving man greater control over
the forces of nature. Paul VI establishes the moral authority of the Church to
address these concerns as being rooted in Christ’s commissioning of the
Apostles and their successors, and noting the “coherent teaching” on this
subject that has been handed down.

Paul
VI acknowledged the efforts of the birth control commission, yet noted that
their conclusions could not be taken as definitive. He notes that the
commission itself was divided in their interpretation and application of moral
law. He further noted that “certain criteria of solutions had emerged which
departed from the moral teaching on marriage proposed with constant firmness by
the teaching authority of the Church.” (HV #6)

Before
addressing the issue of contraception, Pope Paul VI first provided an exposition
on the very essence of conjugal love. The love of husband and wife finds its
ultimate meaning and purpose in “God, who is love.” Paul affirms that marriage
is an “institution of the Creator” and not merely a human construct.Within the union of two baptized persons marriage
takes on a special meaning as a sacramental sign of Christ’s love for the
Church. This conjugal love is rooted in an act of the will, not just emotions,
and is oriented not in what one receives but on giving of one’s self to their
spouse. In this sense, the love of husband and wife is fecund, fruitful,
dedicated to raising up new life. For this reason marital love must also be
faithful and exclusive until death.

Within
the context of each marriage Paul VI calls couples an “awareness of their
mission of responsible parenthood.” Contrary to popular belief, the Catholic
Church does not command husbands and wives to simply have as many children as
possible.Humanae Vitae teaches that responsible parenthood means a
thoughtful, prayerful consideration of being open to new life. Paul VI tells
married couples to be knowledgeable of natural biological rhythms of fertility.
He challenges them to exercise reason and will to keep passions in proper
order. Most importantly he recognizes that “physical, economic, psychological,
and social conditions” should be legitimately considered when deciding to raise
a “numerous family” or by using methods in keeping with the moral law “to avoid
for the time being, or even for an indefinite time, a new birth.” Within this
context Paul VI affirmed the Church’s teaching that, what has become known as
Natural Family Planning, is morally licit and acceptable.

Only
after laying out the Church’s consistent position on birth control, praising
the beauty and significance of conjugal love, and urging responsible parenthood
does Paul VI then turn his attention to pointing out specifically illicit means
of regulating births. First among these is the use of abortion, “even if for
therapeutic reasons”, and sterilization as a means of birth control. Paul VI
then writes, “Similarly excluded is every action which, either in anticipation
of the conjugal act, or in its accomplishment, or in the development of its
natural consequences, proposes, whether as an end or as a means, to render
procreation impossible.” Of particular interest are the sources cited as an end note to this particular sentence. Almost as a means of tying Humanae Vitae to Church tradition he
cites the Catechism of Trent, Pius XI’s Casti
Connubii, and writings of Pius XII, John XXIII, and Vatican II’s Pastoral Constitution on the Church in the
Modern World. He reminds the Church that no good reason or purpose can ever
justify the deliberate use of an immoral action.

(Note: Paul VI, relying
on the moral principle of double effect, specifically address the issue of use
of procedures that may prevent conception but are done for other medically
necessary reasons by saying the Church “does not at all consider illicit the
use of those therapeutic means truly necessary to cure diseases”.)

Apart
from Paul VI’s predictions of the consequences of wide spread contraceptive use
(which I’ll explore in Part 3 of this series) the remainder of the document is
a call to holiness and encouragement by the pope. He recognizes that “this
teaching will perhaps not be easily received by all”, but also proclaims the
Church’s call to faithfulness to Christ over cultural relevance. Confessing
that the Church is not the author of the moral law, but only its guardian Paul
VI calls on the children of the Church to rely on God’s grace to find the
strength for obedience.

For
those with the strength of will to adhere to this teaching, the pope promises
of various fruits within marriages and families. For couples, rejecting a
contraceptive mindset will lead to serenity and peace, driving selfishness out
of relationships, being more attentive to each other, and acquiring greater
capacity for deeper and more effective influence over their children. Children
and youth would benefit as well according to Paul VI by being raised with a
just understanding of human values. In order to preserve towards the goal of
faithful adherence Paul VI urged married couples to call upon the grace
available to them by virtue of their baptism and matrimony. Particular emphasis
was placed on drawing strength from the Eucharist and turning to the sacrament of
reconciliation when they fail. He encouraged couples to encourage others
through being apostles of marriage by spreading the love, joy and hope found in
being faithful to the Church.

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about me

I'm Tom Ponchak. I received a degree in theology from the Franciscan University of Steubenville. After graduation I worked as a parish youth minister in Maryland and a high school religion teacher in Michigan.
In 1997, my wife and I left the Catholic Church and joined the Association of Vineyard Churches, a non-denominational, evangelical faith community. I was the founding pastor of Matthew's House Vineyard in central Florida.
After ten years away from Catholicism, and longing for the Eucharist, I returned to the Church in 2006. I am currently the Director of Adult Faith Formation at Our Lady of Mt. Carmel parish in Indiana. I am also a member of the Domestic expression of the Brothers and Sisters of Charity.